ner in which they are to be used are before them, to enter in earnest upon this work. Is it possible that Christians can believe that the salvation of souls may be depending on an instrumentality within their reach, and yet they have no heart to improve it? Heavy as this reflection bears upon the evidence of our adoption, brethren, I would that there were not too much evidence of its truth. Have I any hearers that earnestly desire to see their neighbors and their friends brought to repent and accept of Jesus. Christ? Have I any hearers whose daily prayers and other efforts. show that such are their desires? Have I any who are groaning under the burden of their own sins, and in view of the low state of piety among such as profess to be the people of God? Have I any that are weeping in secret places over the multitudes that are making their way down to everlasting death, depending on a hope that will only expose them to shame? Were any of my hearers ready and anxious to enjoy this high privilege and enter upon this work, did they possess a love for their fellow-men that would never let them rest, while there are any means for them to use by which they may hope to rescue them from death,-it would be an easy and a pleasant task, to make the manner of their duty plain before them. But what encouragement can we have to point out a road to a traveller though it were ever so important that he should pursue it, when he asks not forour direction, and seems determined to pursue the opposite path? Ministers can do nothing more than to describe the way. They can make no one willing to follow the directions which they give. Their only encouragement is the doctrine that is now before us, truth is the instrument, by which the Spirit of God is pleased to convert, and sanctify, and save, the souls of men. While the merest remnant of hope remains, that by any exhibition of truth which they can make, they may be the means of saving sinners from the perdition of ungodly men, they are bound to make every effort in their power, and never fail to present the truth at every opportunity. In order that our exhibitions of truth, whether we are the commissioned messengers of truth or only private Christians, may be employed by the Spirit of God, in promoting the great work of sanctification, it is important that we comply with the following directions: 1. It must be presented with a sincere desire that it should produce that effect. Ministers of the Gospel are not the only persons who too often present the sublime truths of the Gospel, merely to exhibit themselves. It is a fact that many persons take a pride in being prominent and leading in religious conversation, who talk more for the purpose of exhibiting their knowledge or their piety, than to persuade or stir up their brethren to duty or faithfulness, as is evident from the fact they have little to do in their closets, or in the examination of their own hearts. It is true that God in the sovereign display of his mercy may bless that truth which was exhibited from motives of vanity and pride, but that is not his usual course. His truth, though perfectly adapted to the case of the sin that he had j would depend Immortal interests, ce. A man must be sag, or an exhibition ... do him no good. fewalk, and he should tell you and saw it to be on fire, you todes of Ls voice. If he spoke per you would receive it as est for some purpose or other. But if you saw him upon the top his speed and anmery depimed apnd every feature of his conntenance and with a volte wonen from excitement and hurry, could scarcely be modistood your feelings would be very different. It is so when we speak to a mon about his duty, or his immortal well-being, if we believe and feel what we say, he knows that we cannot address him in an unfeeling or careless manner. If we believe that he is an enemy to his Junge, and that he must awake from his slumbers and secure the parden of his sins very soon, or perish for ever, it is impossible but that he will see it in our voice and manner. It is on this point that the most faithful among the ministers of Christ are often severely tried with themselves. That the great things of their message.-the consequences of sin and holiness, the plan of salvation, and the scenes of death, heaven and hell, should so often be exhibited with so little of that feeling and manner, which it would seem that a firm belief in such points cannot fail to dictate. It is impossible to conceive how much more would be effected by the efforts of the people of God, if truth were always presented by such as felt its importance. If our object is to stir up the mind of a worldly-minded or backsliding brother, or persuade such as have hitherto "cared for none of these things," to look with seriousness at their future interests, the truth must be presented with a manner corresponding, to some extent, at least, with its importance. God is sincere in all his promises, and in all his threatenings, and it is scarcely possible for truth to be presented in that kind and earnest manner which a belief of the truth, and a love for the soul must produce, without reaching the heart. Another evidence that this desire exists that truth should be effectual, must be sought in our closets. If the Christian knows anything of that deep and unutterable anxiety, which always accompanies a love for the souls of men, with a correct sense of their danger, he will feel it in his closet. The Christian having sought strength and wisdom in his closet, should remember that the subjects of conversion and sanctification are not to be mere passive recipients in this work. If the sinner would be the subject of converting grace, he must hear the Word with an honest determination to admit what it says, and do what it requires. Until he is determined to yield to its decisions, and not allow the world for a moment to turn him aside, it will be like seed "sown among thorns," and will never bring forth fruit to the glory of God. It is similar with Christians in a state of lukewarmness and departure from God. Till they are determined to hear and retain it, truth will never reclaim them and bring them to the path of life. We have already seen that the Spirit has no other instrumentality but that of truth, and it is plain that the truth cannot affect us only by a voluntary yielding to its dictates. The Spirit of God would turn you from sin as a free, voluntary being, because it can be done in no other way. He cannot take you, without your consent, and plant you down as an active Christian, in a state of progressive holiness in the way to heaven. You must follow him willingly when he speaks to you by the truth, or never be reclaimed. When by a view of the truth you are impressed with a sense of duty, it is the voice of the Spirit of God. When he tells you to repent of your sins and return to your closet,-to establish the duties of religion in your family, or converse with your neighbors, brethren, if you would be sanctified, it must be done. You are praying to be sanctified, and the Spirit of the Lord tells you to fellow his direction, and to perform these known and important duties. 3. If truth is the means of conversion and sanctification, then fearful responsibilities rest upon the people of God. Although truth can be rendered effectual only by the Spirit of God, it is to be exhibited for that purpose by men. It is to be presented as we have seen, with a design as simple and direct to convince or persuade, or in other words, to convert or sanctify the mind, as if we had the power to make it effectual. Such would be our feelings and our conduct, if the condition of sinners and slothful Christians, were as fresh before our minds as it should be. This is a work in which all Christians may engage. There is no preaching that brings the truth with a point so sharp, and directly to the heart, and in a manner so difficult to evade or resist, as when it is presented by a neighbor or a friend, who brings a consistent and upright character, and a warm and benevolent heart. It was in this manner that the primitive disciples "went everywhere preaching the word." How powerful and glorious would be the effects, if all the members of our churches were to be colporteurs of this description? And why not? If we have been plucked as brands from the burning, shall we do nothing when God is willing to bless our efforts to rescue others? What other work is there, to which we can turn our feeble powers, as important as this? If we felt the tenderness and the deep anxiety of our first love, in what way could we employ our minds, that would appear to us as rational, when we come to see the worth of the soul in the light of the Judgment Day, as this? Is there not interest enough in the scenes to which we are rapidly passing, to make it a subject wor thy our serious and habitual conversation? But if we take so little interest in the salvation of others, that we have no serious and earnest appeal to make while souls are perishing around us because truth is not presented before them, how can we believe that our spirits are maturing for a residence with the Spirit of Christ, and of just men made perfect? How can we meet these immortal beings at the Judgment of the Great Day, for whose salvation we are doing nothing, if for the want of our efforts they shall be found at the left hand of the Judge? 4. If truth is the instrument in the work of conversion and sanctification, what an unutterable importance is attached to Bible Classes and Sabbath Schools? Where can we find a service that, by the grace of God, will as richly reward a benevolent heart, as to store the minds of children with that truth with which the Spirit of God may "make them wise unto salvation?" How can Christians, especially such. as are in the morning of life, neglect so inviting an opportunity to promote the eternal interests of men, and the honor of Jesus Christ? 5. This subject presents distinctly to our minds our obligations and our encouragement to send the Gospel to the heathen. It is as true with the heathen as with sinners in a Christian country, that except they believe on the Lord Jesus Christ, they cannot be saved. But how can they believe on him, of whom they have not heard? and how shall they hear, except those who have the Gospel shall send it to them? If the love of the everlasting Redeemer led him cheerfully to give his life, to save such as repent from everlasting death, why do we not conclude at once that if we do nothing in attempting to persuade them with all our facilities and encouragements, we have not the spirit of Christ? So increased are the facilities for this work, that comparatively few and feeble as the professed children of God are, they still have it in their power to convey the Gospel to every human being. Let us remember, brethren, that this favorable time for effort with us will soon be past for ever. Let us awake and act in accordance with our elevated hopes, and our fearful responsibilities. Then shall we furnish the clearest and most satisfactory evidence that we have the spirit of Jesus Christ, and that we are his. Then let the scenes of death and judgment come, we shall have the best preparation for them that the universe affords. Whether their coming is soon or sudden, we shall be prepared to say with the poet, My lifted eye, without a tear, The gathering storm shall see; NATIONAL PREACHER. No. 11. VOL. XX.] NOVEMBER, 1846. [WHOLE NO. 239. SERMON CCCCXXXIII. BY THE REV. HENRY WHITE, D.D., PROFESSOR OF SYSTEMATIC THEOLOGY IN THE UNION THOLOGICAL SEMINARY, NEW-YORK. Delivered before the Synod of New York and New Jersey, October 21, 1846, and published at their request. THE ABRAHAMIC COVENANT. The Scriptures foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying in thee shall all nations be blessed--GAL. ii. 8. of AFTER the apostacy of the human race, it being in the purpose God to provide an economy whereby sinners could be justified and saved, the development of this economy in its visible form was gradually made. On the first pages of inspiration we perceive the divine intention of mercy obscurely intimated. Then it appears embodied in individual cases of piety. Subsequently, it is manifested in a distinction between classes of mankind-such as "the sons of God and the daughters of men ;" and finally, the fruits of redemption are presented as a visibly organized community, avowing their devotion to the service of God, and bearing in themselves the peculiarities of those who are not conformed to this world, but who are transformed by the renewing of their minds, that they may prove what is the good and acceptable and perfect will of God. In the history of God's plan of redemption, or of the development of the progress of his Church, a marked and eventful epoch is what is familiarly known as "the calling of Abraham." When, consequent upon their dwelling together in the same society, and the unrestrained intercourse of the godly with the profane, of idolators with the worshipers of the true God, the maxims and the practices of the wicked were found to incorporate themselves with the principles and lives of the holy, then, God in his wisdom saw fit to separate one devout family from all the world-to unfold in a more full and detailed manner than had ever before been done, his plan of mercy, and establish his covenant of grace, with the venerable head of that house, and to make him the medium and the instrument of a purer spiritual organization than had ever previously existed. He saw fit, by means of extraordinary inter positions of his providence, to preserve in the posterity of that man, a remarkable family union and distinctiveness, down to a time when |